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Nature and Science 2014;12(1) Nature and Science 2014;12(1) http://www.sciencepub.net/nature The response of Iranian religious temper in the political realm Ali Asghar Amini dehaghi Islamic Republic of Iran Broadcasting, Vali asr street, Tehran, Iran [email protected] Abstract: When the new Muslim Arabs were dominant on the Sassanid Empire during comprehensive invasion and were prevailing in Iran, consequently the Iranian society accepted inevitably the religion of the invasive Arab, But Inwardly believed to Zoroastrian culture and the ancient heritage before the arrival of Islam in Iran, especially some Iranian elites could change the religion of Islam to Iranian Style Often in the form of the Shiite after two centuries of Perplexity and silence and have been the universal nature to it that were exposed to Moore malice constantly Arab Sunni Muslims. In this context, Iranian Sufism and mysticism emerged in the face of dogmatic of Arabic Islam that was mostly reserved for elite thus the followers of the Shiite movement in conflicts of the Sunni religious were identified as reactive until The Safavid of the Shiite government was dominant. In this era, the Shia religion becomes gradually classical nature. As a result, the Safavid Shiite (nearby Shiite Sufism) has continued until today despite the Sufis, the Imami Shiite Safavid found the political nature. Shiite reaction requires the concept of "enemy" to political and social solidarity. Even supposed the nature of the enemy as hypothetical and the legendary and its reason is internalization of (sense of insecurity) in culture of (Shiite Safavid) until today. [Ali Asghar Amini dehaghi. The response of Iranian religious temper in the political realm. Nat Sci 2014;12(1):114-121]. (ISSN: 1545-0740). http://www.sciencepub.net/nature. 18 Keywords: Sense of insecurity, Response of Shiite, the religion of Sunni, Alawite Shiite, Iranian Sufism, the Safavid Shiite 1. Introduction period, An attitude of modern Shiite has been created There are various viewpoints about the origins as Religious intellectual In response to the religious of Shia religion; hence some are considered Shiite as government in Iran that is engaged and have been the political movements in the form of Islam Against common Among the parts of the middle class, the invading Arab Who were governing on Iran at the especially students; so by the selective view to the beginning believed that After the Prophet's death, western concepts and ideas are seeking to The government has been owned by the Umayyad modernization of common religion in Iranian and the Abbasids while it was the right to household religious society (Black, A. 2001). One of the main of the Prophet (Ira M. Lapidus (1975). In this causes of downfall of the Parthian dynasty has been regards, Ali Shariati religious intellectual before the investigated by the lack of attention to religious Islamic Revolution in Iran divided The Shiite into identity in society. This experience have led the before and after the formation of the Safavid state as Sassanid create theocratic government via the Alawite Shiite and Safavid Shiite. Although A reclamation of The Zoroastrian religion with the great number of Iranian nationalists interpret Shiite influence of the Zoroastrian Clergymen after the religion to Iranian Islam; However, Today on Parthians dynasty; So that the religion would political Shia, Today on political Shia, especially interfered in the personal and social affairs of the Shia political thought among Shia clerics and Iranian Sassanid society(Holt, P. M.; Bernard Lewis scholars have divergent perspectives, and even (1977a). Artaxerxes Sassanid (224-241 CE) that he conflict are contradictory in some of the comments was an a prominent Clergymen ordered to the great strongly with each other. But something is today priest (Tansar) In addition to collecting and known as the Shiite government after Islamic compiling of the scriptures, perform actions on the Revolution of Iran There is such an interpretation revision of the religion of Zoroastrianism Until between various interpretations which is formed in strengthen public allegiance to the Sassanid dynasty; the interaction or in response to political authority of Even for this purpose, Zoroastrian Clergymen Tried time; Of course should not be forgotten the Sufi Shia to use of other religions in order to developing and and or mystical that has been formed among the strengthening the Zoroastrian religion further Iranian elite in contrast the animosities of dogmatic progress towards religious strengthen of the political Shiite; Because the Sufi Shia, Furthermore rule of the Sassanid. Hence the theme of "cassette" considering internal affairs and religious spirituality; and creating a class society in the Sassanid period is Has a kind of the attitude of anti violence and concept that has been imported to Zoroastrian negative fight In order to preserve Iranian culture religion from the religious culture of the Indian and territory(Esposito, J.1999) ; However in this subcontinent in the Sassanid period. So, the language 114 Nature and Science 2014;12(1) http://www.sciencepub.net/nature of the Zoroastrian religion of the Sassanid era is and the Greek dualism (God and matter) was fraught with mythological attitudes toward prominent figurehead instead Iranian dualism (God and the religious and political personalities. So, the kings Devil).The Ismaili Shiites tried to the readout of have mythological nature that would locate beside Islam influenced by the ideas before of the arrival of God. In this respect, Saeed Nafisi stated this theme: Islam in Iran influence of such attitudes by influence Zoroastrian clergymen were creating the Sassanid of such an attitude and interpret the Quran which political system proportional to numerous were accepted by mystics and Sufis(Momen, Moojan, innovations in religion; thus, probably the appearance 1985) . Some Orientalists such as "H- Mase" believe of a savior in the Zoroastrian beliefs as (Saoshyant) is that the emergence of Shiism has mysterious aspects derived from the religion of Christianity and Judaism. and "Richard. N. Fry "knows Shiism arising from However, in response to strong dogmatic Sassanid attempts Syndication the ancient Iranian beliefs with Zoroastrian was provided the context of expression Islam; So Shiite objections is often because political Manichaean religion as a religious- spiritual aspect in its early stages up to the religious nature, movement against the religious tyranny and Sassanid hence "Hussein Bashiriyeh" considers the Shia in the of class society; about had elapsed sixteen years beginning and political nature; In addition, the Sassanid rule that Mani was manifested after political theory has considered Shiism the grace of Ardeshir Babakan in the coronation day of Shapur I, God To the clan of Banu Hashim and emphasizes It in 240 AD and appeared as a prophet and promised is common unto whom the idea of divine kingdom (Farqlyta) Christ. Consequently fled to Kashmir and that this following Mojtahedzade says about it: Chinese Turkestan due to pressure from Zoroastrian (Hereditary Imamat of the Shiism had a lot of Priest and came across from Tibet; apparently was coordination with some features of Iranian culture influenced by the school of Buddhism, more than and religion).Mazdakism Concepts and ideas was ever; Finally Zoroastrian Priest ruled to disbelief of expanded amongst the general public due to justice Mani, until ultimately was separated his skin as alive seeking between Shiite Muslims that referring to the and were filled with straw and hung on the gate of the literature of Petrofsky, attractions of combating with city (Esposito, John. 2002). oppression and equality seeking for disadvantaged Mani noted that more than anything to the and oppressed of Iranian masses, especially in rural concepts and conscience of religion and in the areas, led to attracting more peasants to Shiism and religion and he believed to religious tolerance and within the Shiite attitude, lies the Kind of the indulgence and had a good relationship with all potential and The power of very strong protest as an religions in the thought of Manichaeism God is inherent feature of it(Dakake, Maria Massi (2008); present in the universe rather than govern the even conservatism or duality of communication, is universe; Hence, the human is created of God. The kind of style of campaign due to understanding that it Subject was used the basis of Sufism in Iran; is achieved religious texts and Shiite of concepts; however, Spiritualism religious movement had the particularly the concept of (interest and wisdom) is delicate and humanitarian nature; but they collude the primary means to remove hurdles of Shiite with some dissident movements in the political followers Furthermore, in terms of religion the campaigns by the dual nature. Phenomenon which Shiite texts, is including the appearance and inward was expanded in the Iranian culture to form a that Only conscious People, are able to interpret the political conservatism in particular the that mystical concepts of appearances from the inward; Naturally, and the Sufis alternatives; after Since, The rise of a such an attitude in the Shiite will lead to a political movement of (Mazdakism) in the Sassanid strengthening of (Introspection) and (concealment) , era was not ineffective of Manichaeism ideas but naturally, all events are as the political and campaign they believed to the supremacy and victory of light and martyrdom-liking has caused Powerful backing over darkness,
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